HUMAN NUPTIALS AND DIVINE NUPTIALS

Racial life on earth is perpetuated by human nuptials - individual heavenly life is realized by divine nuptials.

In all literature, inside and outside Christianity, the mystical experience invariably appears in the erotica experience. In the Bible, it is not only in Solomon's “Song of Songs”, but also in the Gospel of Jesus, where the mystical and the erotica, i.e., Eros and Logos appear walking side by side.

To comprehend, in some way, such a paradoxical mystery, we must see it from the following perspective: Life is the quintessence of the Cosmos. Life is Divinity, Brahman, Tao, Yahveh. The reality of the Cosmos is life.

It is of the intimate nature of life, that it manifests itself in the form of existence, which are the living beings, where eternal divinity is unceasingly revealed in its temporary existences, forming the Cosmos, the unity in diversity.

The Cosmos is the life that manifests itself in living beings.

However, living beings, being unable to perpetuate themselves individually, have the irresistible tendency to perpetuate themselves racially, in the immortality of the species.

The impossibility of individual immortality is replaced by the possibility of racial immortalization.

The sexual instinct - libido, in the animal world, erotica, in the world of humans - is at the service of the immortalization of the species, and therefore, the irresistible enthusiasm of the human being for sex, since it is the categorical imperative of life that living beings perpetuate.

In the world of humans with more evolved spirituality, the mystique realizes, on the individual level, the immortality of the individual, whereas the erotica realizes the immortality of the species.

Erotica and mystique, as it turns out, are at the service of immortality, each in its own sphere.

For this reason, the strange affinity between the sexual imperative, which aims to proclaim racial immortality, and the spiritual imperative, which creates individual immortality. Creation overcomes procreation.

At the level of the greater spiritual experience, the erotica tendency decreases in proportion to the growth of the mystical experience; when the mystical experience reaches its zenith, the erotica tendency goes down to the deepest nadir. Qualitative immortality extinguishes the desire for quantitative immortalization.

Great mystics are generally endowed with an irresistible erotic potential - not in the sense that, before they became mystics, they must have been dynamically erotic, as we see in the lives of St. Augustine and Mahatma Gandhi; but in the sense that an intense vitality, which reveals itself in erotic potentiality, can manifest itself in mystical potency, as in the case of Francis os Assisi, and, above all, of Jesus, in which no dynamic eroticism appears, but the potential ones appear manifested directly in streamlined mystique. Healthy erotica that can awaken in a great mystique.

Given these premises, it is possible to comprehend, in some way, the constant parallel between erotica and mystique, between human nuptials and divine nuptials.

Hindu masters of tantric yoga even recommend to their disciples the practice of interrupting the sexual orgasm of human erotica at the peak, to suddenly enter the spiritual enthusiasm of divine mystique. Such practice seems like a sadistic challenge for a couple, but it is based on the implicit assumption that there is a hidden affinity between Eros and Logos. And, in reality, both the erotica and the mystique revolve around the beginning of a new life, either in the horizontal level of conscious human egos interested in perpetuating humanity's racial life or in the vertical dimension of the superconscious divine Self, responsible for the immortalization of man's individual life.

In erotic orgasm, there is a momentary union of two individual lives, which eventually results in yet another individual perpetuating the species.

And the mystical enthusiasm is similar to a plunge of the individual human life into the immense ocean of the Universal Life of Divinity, and at this moment, awakens the immortal life integrated into the Divinity. The result of this conception is not that of a separate individual but is himself with a new dimension of existence. It can be said that, in the mystical experience, a self-conception occurs: the man able of being immortalized becomes immortalized; the culminating point in human life is this self-conception, in giving birth to oneself, or in the famous phrase of Jesus: “Whoever is not born again by the spirit cannot see the Kingdom of God”.

- Erotica, which is the mystique of the flesh, perpetuates the racial immortality of humanity.

- Mystique, which is the erotica of the spirit, realizes the individual immortality of man.

Freud, in his book “Eros and Thánatos”, wrote as if feeling the affinity between Love and Death. If there were not the death of individuals, there would be no need for Eros, destined to fill with new life the gaps that Thánatos opens in individual lives. Eros balances the negative balance that Thánatos incessantly causes.

But when the Eros of the ego culminates in the Lógos of the Self, there is no place for Thánatos anymore, because Lógos is Athánatos, immortality. When the mystique reaches its zenith, the erotica descends to the nadir. The mystique in its plenitude is not purified erotica, but erotica totally surpassed by the mystique.